Evaṁ me sutaṁ—I have heard that ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo, bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārake.
tiṇasanthārake → tiṇasantharake (bj, sya-all, km, pts1ed)on one occasion the Blessed One was staying in the Kuru country near a town of the Kurus called Kammāsadhamma, on a spread of grass in the fire hall of a brahman of the Bhāradvāja clan.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kammāsadhammaṁ piṇḍāya pāvisi.Then early in the morning, the Blessed One adjusted his under robe and—carrying his bowl & robes—went into Kammāsadhamma for alms. Kammāsadhammaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena aññataro vanasaṇḍo tenupasaṅkami divāvihārāya.Having gone for alms in Kammāsadhamma, after the meal, returning from his alms round, he went to a certain forest grove for the day’s abiding. Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.Plunging into the forest grove, he sat at the root of a certain tree for the day’s abiding.

Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṁ tenupasaṅkami.
māgaṇḍiyo → māgandiyo (bj, pts1ed)Then Māgaṇḍiya the wanderer—walking back & forth & around to exercise his legs—went to the fire hall of the brahman of the Bhāradvāja clan. Addasā kho māgaṇḍiyo paribbājako bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārakaṁ paññattaṁ.There he saw the spread of grass laid out, Disvāna bhāradvājagottaṁ brāhmaṇaṁ etadavoca:and on seeing it, he said to the brahman of the Bhāradvāja clan, “kassa nvayaṁ bhoto bhāradvājassa agyāgāre tiṇasanthārako paññatto, samaṇaseyyānurūpaṁ maññe”ti?“Dear Master Bhāradvāja, whose spread of grass is laid out in the fire hall? One would think it fit to be a contemplative’s bed.”

“Atthi, bho māgaṇḍiya, samaṇo gotamo sakyaputto sakyakulā pabbajito.“Māgaṇḍiya, there is the Master Gotama, Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:of whom this admirable reputation has spread: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ Tassesā bhoto gotamassa seyyā paññattā”ti.This is that Master Gotama’s bed laid out.”

“Duddiṭṭhaṁ vata, bho bhāradvāja, addasāma;“What a bad thing to see that we see, Master Bhāradvāja!— duddiṭṭhaṁ vata, bho bhāradvāja, addasāma.that we see the bed of Master Gotama, Ye mayaṁ tassa bhoto gotamassa bhūnahuno seyyaṁ addasāmā”ti.
bhūnahuno → bhūnahanassa (sya-all, km) | bhūnahu → bhūnahano (sya-all, km)that destroyer of growth!”

“Rakkhassetaṁ, māgaṇḍiya, vācaṁ;“Be careful of your words, Māgaṇḍiya! rakkhassetaṁ, māgaṇḍiya, vācaṁ.Be careful of your words! Bahū hi tassa bhoto gotamassa khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi abhippasannā vinītā ariye ñāye dhamme kusale”ti.Many wise noble warrior, wise brahmans, wise householders, & wise contemplatives have full confidence in that Master Gotama and have been disciplined by him in the noble method, the Dhamma that is skillful.”

“Sammukhā cepi mayaṁ, bho bhāradvāja, taṁ bhavantaṁ gotamaṁ passeyyāma, sammukhāpi naṁ vadeyyāma:“Master Bhāradvāja, even if we saw Master Gotama face to face, we would say to him face to face: ‘bhūnahu samaṇo gotamo’ti.‘Gotama the contemplative is a destroyer of growth.’ Taṁ kissa hetu?Why is that? Evañhi no sutte ocaratī”ti.Because it has come down in our scripture.”

“Sace taṁ bhoto māgaṇḍiyassa agaru āroceyyāmi taṁ samaṇassa gotamassā”ti.
agaru āroceyyāmi taṁ → āroceyyametaṁ (bj, pts1ed); ārocessāmi tassa (sya-all, km)“If it wouldn’t be burdensome to you, Master Māgaṇḍiya, I will report this to Master Gotama.”

“Appossukko bhavaṁ bhāradvājo vuttova naṁ vadeyyā”ti.“Go ahead, Master Bhāradvāja. You may tell him what was said.”

Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya bhāradvājagottassa brāhmaṇassa māgaṇḍiyena paribbājakena saddhiṁ imaṁ kathāsallāpaṁ.Now, the Blessed One—by means of the divine ear-element, purified & surpassing the human—heard the conversation of the brahman of the Bhāradvāja clan with Māgaṇḍiya the wanderer. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhāradvājagottassa brāhmaṇassa agyāgāraṁ tenupasaṅkami; upasaṅkamitvā nisīdi bhagavā paññatte tiṇasanthārake.Then, emerging from his seclusion in the late afternoon, he went to the fire hall of the brahman of the Bhāradvāja clan. On arrival, he sat down on the spread of grass laid out. Atha kho bhāradvājagotto brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.Then the brahman of the Bhāradvāja clan went to the Blessed One and, on arrival, exchanged courteous greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho bhāradvājagottaṁ brāhmaṇaṁ bhagavā etadavoca:After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, the Blessed One said to him, “ahu pana te, bhāradvāja, māgaṇḍiyena paribbājakena saddhiṁ imaṁyeva tiṇasanthārakaṁ ārabbha kocideva kathāsallāpo”ti?“Bhāradvāja, did you have a conversation with Māgaṇḍiya the wanderer about this very same spread of grass?”

Evaṁ vutte, bhāradvājagotto brāhmaṇo saṁviggo lomahaṭṭhajāto bhagavantaṁ etadavoca:Terrified, his hair standing on end, the brahman of the Bhāradvāja clan said to the Blessed One, “etadeva kho pana mayaṁ bhoto gotamassa ārocetukāmā.“We wanted to report this very thing to Master Gotama, Atha ca pana bhavaṁ gotamo anakkhātaṁyeva akkhāsī”ti.but Master Gotama, without having been told at all, has told us!”

Ayañca hi bhagavato bhāradvājagottena brāhmaṇena saddhiṁ antarākathā vippakatā hoti.
Ayañca hi → ayañca hidaṁ (bj, sya-all, km, pts1ed)But this exchange between the Blessed One and the brahman of the Bhāradvāja clan was interrupted when Māgaṇḍiya the wanderer— Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.walking back & forth & around to exercise his legs—went to the fire hall of the brahman of the Bhāradvāja clan and approached the Blessed One. On arrival, he exchanged courteous greetings with the Blessed One and, Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho māgaṇḍiyaṁ paribbājakaṁ bhagavā etadavoca:after an exchange of friendly greetings & courtesies, sat to one side. As he was sitting there, the Blessed One said to him,

“Cakkhuṁ kho, māgaṇḍiya, rūpārāmaṁ rūparataṁ rūpasammuditaṁ.“Māgaṇḍiya, the eye that finds pleasure in forms, that delights in forms, that rejoices in forms: Taṁ tathāgatassa dantaṁ guttaṁ rakkhitaṁ saṁvutaṁ, tassa ca saṁvarāya dhammaṁ deseti.That has been tamed, guarded, protected, & restrained by the Tathāgata, and he teaches the Dhamma for its restraint. Idaṁ nu te etaṁ, māgaṇḍiya, sandhāya bhāsitaṁ:Was it in reference to that that you said, ‘bhūnahu samaṇo gotamo’”ti?‘Gotama the contemplative is a destroyer of growth’?”

“Etadeva kho pana me, bho gotama, sandhāya bhāsitaṁ:“It was precisely in reference to that, Master Gotama, that I said, ‘bhūnahu samaṇo gotamo’ti.‘Gotama the contemplative is a destroyer of growth.’ Taṁ kissa hetu?Why is that? Evañhi no sutte ocaratī”ti.Because it has come down in our scripture.”

“Sotaṁ kho, māgaṇḍiya, saddārāmaṁ …pe…“Māgaṇḍiya, the ear that finds pleasure in sounds… ghānaṁ kho, māgaṇḍiya gandhārāmaṁ …“The nose that finds pleasure in aromas… jivhā kho, māgaṇḍiya, rasārāmā rasaratā rasasammuditā.“The tongue that finds pleasure in flavors… Sā tathāgatassa dantā guttā rakkhitā saṁvutā, tassā ca saṁvarāya dhammaṁ deseti. Idaṁ nu te etaṁ, māgaṇḍiya, sandhāya bhāsitaṁ: ‘bhūnahu samaṇo gotamo’”ti? “Etadeva kho pana me, bho gotama, sandhāya bhāsitaṁ: ‘bhūnahu samaṇo gotamo’ti. Taṁ kissa hetu? Evañhi no sutte ocaratī”ti. “Kāyo kho, māgaṇḍiya, phoṭṭhabbārāmo phoṭṭhabbarato …pe…“The body that finds pleasure in tactile sensations… mano kho, māgaṇḍiya, dhammārāmo dhammarato dhammasammudito.“The intellect that finds pleasure in ideas, that delights in ideas, that rejoices in ideas: So tathāgatassa danto gutto rakkhito saṁvuto, tassa ca saṁvarāya dhammaṁ deseti.That has been tamed, guarded, protected, & restrained by the Tathāgata, and he teaches the Dhamma for its restraint. Idaṁ nu te etaṁ, māgaṇḍiya, sandhāya bhāsitaṁ:Was it in reference to that that you said, ‘bhūnahu samaṇo gotamo’”ti?‘Gotama the contemplative is a destroyer of growth’?”

“Etadeva kho pana me, bho gotama, sandhāya bhāsitaṁ:“It was precisely in reference to that, Master Gotama, that I said, ‘bhūnahu samaṇo gotamo’ti.‘Gotama the contemplative is a destroyer of growth.’ Taṁ kissa hetu?Why is that? Evañhi no sutte ocaratī”ti.Because it has come down in our scripture.”

“Taṁ kiṁ maññasi, māgaṇḍiya:“What do you think, Māgaṇḍiya? ‘idhekacco cakkhuviññeyyehi rūpehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, so aparena samayena rūpānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā rūpataṇhaṁ pahāya rūpapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihareyya.There is the case where someone may have formerly enjoyed himself with forms cognizable via the eye: agreeable, pleasing, charming, endearing, enticing, linked with sensual desire. But then—having known at a later time, as they have come to be, the origination, the passing away, the allure, the drawbacks, & the escape from those very same forms—he would dwell having abandoned craving for forms, having removed fever for forms, free from thirst, his mind inwardly at peace. Imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti?What criticism would he deserve from you?”

“Na kiñci, bho gotama”.“None, Master Gotama.”

“Taṁ kiṁ maññasi, māgaṇḍiya:“What do you think, Māgaṇḍiya? ‘idhekacco sotaviññeyyehi saddehi …pe…There is the case where someone may have formerly enjoyed himself with sounds cognizable via the ear… ghānaviññeyyehi gandhehi …aromas cognizable via the nose… jivhāviññeyyehi rasehi …flavors cognizable via the tongue… kāyaviññeyyehi phoṭṭhabbehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi,tactile sensations cognizable via the body—agreeable, pleasing, charming, endearing, enticing, linked with sensual desire. so aparena samayena phoṭṭhabbānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā phoṭṭhabbataṇhaṁ pahāya phoṭṭhabbapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihareyya.But then—having known at a later time, as they have come to be, the origination, the passing away, the allure, the drawbacks, & the escape from those very same tactile sensations—he would dwell having abandoned craving for ideas, having removed fever for ideas, free from thirst, his mind inwardly at peace. Imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti?What criticism would he deserve from you?”

“Na kiñci, bho gotama”.“None, Master Gotama.”

“Ahaṁ kho pana, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṁ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, sotaviññeyyehi saddehi …pe…“Before, Māgaṇḍiya, when I was a house-dweller, I went about, endowed & provided with the five strings of sensuality: with forms cognizable via the eye—agreeable, pleasing, charming, endearing, enticing, linked with sensual desire; with sounds cognizable via the ear… ghānaviññeyyehi gandhehi …with aromas cognizable via the nose… jivhāviññeyyehi rasehi …with flavors cognizable via the tongue… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi.with tactile sensations cognizable via the body—agreeable, pleasing, charming, endearing, enticing, linked with sensual desire. Tassa mayhaṁ, māgaṇḍiya, tayo pāsādā ahesuṁ—“I had three palaces: eko vassiko, eko hemantiko, eko gimhiko.one for the cold season, one for the hot season, one for the rainy season. So kho ahaṁ, māgaṇḍiya, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohāmi.
paricārayamāno → paricāriyamāno (sya-all, pts1ed) | tūriyehi → turiyehi (bj, sya-all, km, pts1ed) | vassike cattāro → vassike pāsāde cattāro (sya-all, km)During the four months of the rainy season, I was entertained in the rainy-season palace by minstrels without a single man among them, and I did not once come down from that palace. So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi.“But having known at a later time—as they have come to be—the origination, the passing away, the allure, the drawbacks, & the escape from those very same sensualities, I now dwell having abandoned craving for sensuality, having removed fever for sensuality, free from thirst, my mind inwardly at peace. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante.“I see other beings who are not devoid of passion for sensualities, who are chewed up by sensual craving, burning with sensual fever, partaking of sensualities, So tesaṁ na pihemi, na tattha abhiramāmi.and I don’t envy them or delight there [in the sensualities]. Taṁ kissa hetu?Why is that? Yāhayaṁ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi—Because there is a delight apart from sensualities, apart from unskillful qualities, api dibbaṁ sukhaṁ samadhigayha tiṭṭhati—surpassing even heavenly bliss. tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.Finding pleasure in that delight, I don’t envy what is inferior, nor do I delight there.

Seyyathāpi, māgaṇḍiya, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya cakkhuviññeyyehi rūpehi …“Māgaṇḍiya, suppose that there was a rich householder or householder’s son of great wealth, great possessions, who went about endowed & provided with the five strings of sensuality: with forms cognizable via the eye—agreeable, pleasing, charming, endearing, enticing, linked with sensual desire; pe…with sounds cognizable via the ear… with aromas cognizable via the nose… with flavors cognizable via the tongue… phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi.with tactile sensations cognizable via the body—agreeable, pleasing, charming, endearing, enticing, linked with sensual desire. So kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya devānaṁ tāvatiṁsānaṁ sahabyataṁ.Having performed good conduct with the body, good conduct with speech, & good conduct with the intellect, he would—with the breakup of the body, after death—reappear in a good destination, a heavenly world, in the company of the devas of the Thirty-three. So tattha nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya.There, surrounded by a group of nymphs in the Nandana forest, he would go about, endowed & provided with the five strings of heavenly sensuality. So passeyya gahapatiṁ vā gahapatiputtaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ.He would see a householder or householder’s son going about, endowed & provided with the five strings of sensuality.

Taṁ kiṁ maññasi, māgaṇḍiya, api nu so devaputto nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno amussa gahapatissa vā gahapatiputtassa vā piheyya, mānusakānaṁ vā pañcannaṁ kāmaguṇānaṁ mānusakehi vā kāmehi āvaṭṭeyyā”ti?What do you think, Māgaṇḍiya? Would that deva-son—surrounded by a group of nymphs in the Nandana forest, going about, endowed & provided with the five strings of heavenly sensuality—envy that householder or householder’s son’s five strings of human sensuality, or would he be seduced by those sensualities?”

“No hidaṁ, bho gotama.“No, Master Gotama. Taṁ kissa hetu?Why is that? Mānusakehi, bho gotama, kāmehi dibbakāmā abhikkantatarā ca paṇītatarā cā”ti.Because heavenly sensualities are more excellent than human sensualities, and more sublime.”

“Evameva kho ahaṁ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṁ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, sotaviññeyyehi saddehi …pe…“In the same way, Māgaṇḍiya, before—when I was a house-dweller, I went about, endowed & provided with the five strings of sensuality… ghānaviññeyyehi gandhehi … jivhāviññeyyehi rasehi … kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi.“But having known at a later time—as they have come to be—the origination, the passing away, the allure, the drawbacks, & the escape from those very same sensualities, I now dwell having abandoned craving for sensuality, having removed fever for sensuality, free from thirst, my mind inwardly at peace. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante, so tesaṁ na pihemi, na tattha abhiramāmi.“I see other beings who are not devoid of passion for sensualities, who are chewed up by sensual craving, burning with sensual fever, partaking of sensualities, and I don’t envy them or delight there. Taṁ kissa hetu?Why is that? Yāhayaṁ, māgaṇḍiya, rati aññatreva kāmehi aññatra akusalehi dhammehi—Because there is a delight apart from sensualities, apart from unskillful qualities, api dibbaṁ sukhaṁ samadhigayha tiṭṭhati—surpassing even heavenly bliss. tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.Finding pleasure in that delight, I don’t envy what is inferior, nor do I delight there.

Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeyya.“Māgaṇḍiya, suppose that there was a leper covered with sores & infections, chewed up by worms, picking the scabs off the openings of his wounds with his nails, cauterizing his body over a pit of glowing embers. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.His friends, companions, & relatives would take him to a doctor. Tassa so bhisakko sallakatto bhesajjaṁ kareyya.The doctor would concoct medicine for him, So taṁ bhesajjaṁ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṁvasī yena kāmaṁ gamo.and thanks to the medicine he would be cured of his leprosy: well & happy, free, master of himself, going wherever he liked. So aññaṁ kuṭṭhiṁ purisaṁ passeyya arugattaṁ pakkagattaṁ kimīhi khajjamānaṁ nakhehi vaṇamukhāni vippatacchamānaṁ aṅgārakāsuyā kāyaṁ paritāpentaṁ.He would see another leper covered with sores & infections, chewed up by worms, picking the scabs off the openings of his wounds with his nails, cauterizing his body over a pit of glowing embers.

Taṁ kiṁ maññasi, māgaṇḍiya,What do you think, Māgaṇḍiya? api nu so puriso amussa kuṭṭhissa purisassa piheyya aṅgārakāsuyā vā bhesajjaṁ paṭisevanāya vā”ti?Would that man envy that leper’s pit of glowing embers or his partaking of medicine?”

“No hidaṁ, bho gotama.“No, Master Gotama. Taṁ kissa hetu?Why is that? Roge hi, bho gotama, sati bhesajjena karaṇīyaṁ hoti, roge asati na bhesajjena karaṇīyaṁ hotī”ti.Because when there is disease, there is a use for medicine. But when there is no disease, there is no use for medicine.”

“Evameva kho ahaṁ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṁ, cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, sotaviññeyyehi saddehi …pe…“In the same way, Māgaṇḍiya, before—when I was a house-dweller, I went about, endowed & provided with the five strings of sensuality… ghānaviññeyyehi gandhehi … jivhāviññeyyehi rasehi … kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. So aparena samayena kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto viharāmi.“But having known at a later time—as they have come to be—the origination, the passing away, the allure, the drawbacks, & the escape from those very same sensualities, I now dwell having abandoned craving for sensuality, having removed fever for sensuality, free from thirst, my mind inwardly at peace. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante.“I see other beings who are not devoid of passion for sensualities, who are chewed up by sensual craving, burning with sensual fever, partaking of sensualities, So tesaṁ na pihemi, na tattha abhiramāmi.and I don’t envy them or delight there. Taṁ kissa hetu?Why is that? Yāhayaṁ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi—Because there is a delight apart from sensualities, apart from unskillful qualities, api dibbaṁ sukhaṁ samadhigayha tiṭṭhati—surpassing even heavenly bliss. tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.Finding pleasure in that delight, I don’t envy what is inferior, nor do I delight there.

Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeyya.“Māgaṇḍiya, suppose that there was a leper covered with sores & infections, chewed up by worms, picking the scabs off the openings of his wounds with his nails, cauterizing his body over a pit of glowing embers. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.His friends, companions, & relatives would take him to a doctor. Tassa so bhisakko sallakatto bhesajjaṁ kareyya.The doctor would concoct medicine for him, So taṁ bhesajjaṁ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṁvasī yena kāmaṁ gamo.and thanks to the medicine he would be cured of his leprosy: well & happy, free, master of himself, going wherever he liked. Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṁ upakaḍḍheyyuṁ.Then suppose two strong men, having seized hold of him by both arms, were to drag him to a pit of glowing embers.

Taṁ kiṁ maññasi, māgaṇḍiya,What do you think? api nu so puriso iti citiceva kāyaṁ sannāmeyyā”ti?Wouldn’t he twist his body this way & that?”

“Evaṁ, bho gotama.“Yes, Master Gotama. Taṁ kissa hetu?Why is that? Asu hi, bho gotama, aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti.Because the fire is painful to the touch, very hot & scorching.”

“Taṁ kiṁ maññasi, māgaṇḍiya,“But what do you think, Māgaṇḍiya? idāneva nu kho so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca udāhu pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti?
ca → asu hi ca (bj, pts1ed)Is the fire painful to the touch, very hot & scorching, only now, or was it also that way before?”

“Idāni ceva, bho gotama, so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca, pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca.“Both now & before is it painful to the touch, very hot & scorching, Master Gotama. Asu ca, bho gotama, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno upahatindriyo dukkhasamphasseyeva aggismiṁ sukhamiti viparītasaññaṁ paccalatthā”ti.It’s just that when the man was a leper covered with sores & infections, chewed up by worms, picking the scabs off the openings of his wounds with his nails, his faculties were impaired, which was why, even though the fire was actually painful to the touch, he had the skewed perception of ‘pleasant.’”

“Evameva kho, māgaṇḍiya, atītampi addhānaṁ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, anāgatampi addhānaṁ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, etarahipi paccuppannaṁ addhānaṁ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca.“In the same way, Māgaṇḍiya, sensualities in the past were painful to the touch, very hot & scorching; sensualities in the future will be painful to the touch, very hot & scorching; sensualities at present are painful to the touch, very hot & scorching; Ime ca, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā upahatindriyā dukkhasamphassesuyeva kāmesu sukhamiti viparītasaññaṁ paccalatthuṁ.but when beings are not free from passion for sensualities—chewed up by sensual craving, burning with sensual fever—their faculties are impaired, which is why, even though sensualities are actually painful to the touch, they have the skewed perception of ‘pleasant.’

Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeti.“Now, suppose that there was a leper covered with sores & infections, chewed up by worms, picking the scabs off the openings of his wounds with his nails, cauterizing his body over a pit of glowing embers. Yathā yathā kho, māgaṇḍiya, asu kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeti tathā tathāssa tāni vaṇamukhāni asucitarāni ceva honti duggandhatarāni ca pūtikatarāni ca, hoti ceva kāci sātamattā assādamattā—yadidaṁ vaṇamukhānaṁ kaṇḍūvanahetu;
tathā tathāssa → tathā tathā tasseva (sya-all, km, mr)The more he cauterized his body over the pit of glowing embers, the more unclean, foul-smelling, & putrid the openings of his wounds would become, and yet he would feel a modicum of enjoyment & satisfaction because of the itchiness of his wounds. evameva kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti.In the same way, beings not free from passion for sensualities—chewed up by sensual craving, burning with sensual fever—partake of sensualities. Yathā yathā kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti tathā tathā tesaṁ tesaṁ sattānaṁ kāmataṇhā ceva pavaḍḍhati, kāmapariḷāhena ca pariḍayhanti, hoti ceva sātamattā assādamattā—yadidaṁ pañcakāmaguṇe paṭicca.The more they partake of sensualities, the more their sensual craving increases and the more they burn with sensual fever, and yet they feel a modicum of enjoyment & satisfaction dependent on the five strings of sensuality.

Taṁ kiṁ maññasi, māgaṇḍiya,“Now what do you think, Māgaṇḍiya? api nu te diṭṭho vā suto vā rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṁ appahāya kāmapariḷāhaṁ appaṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihāsi vā viharati vā viharissati vā”ti?Have you ever seen or heard of a king or king’s minister—enjoying himself, provided & endowed with the five strings of sensuality, without abandoning sensual craving, without removing sensual fever—who has dwelt or will dwell or is dwelling free from thirst, his mind inwardly at peace?”

“No hidaṁ, bho gotama”.“No, Master Gotama.”

“Sādhu, māgaṇḍiya.“Very good, Māgaṇḍiya. Mayāpi kho etaṁ, māgaṇḍiya, neva diṭṭhaṁ na sutaṁ rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṁ appahāya kāmapariḷāhaṁ appaṭivinodetvā vigatapipāso ajjhattaṁ vūpasantacitto vihāsi vā viharati vā viharissati vā.Neither have I ever seen or heard of a king or king’s minister—enjoying himself, provided & endowed with the five strings of sensuality, without abandoning sensual craving, without removing sensual fever—who has dwelt or will dwell or is dwelling free from thirst, his mind inwardly at peace. Atha kho, māgaṇḍiya, ye hi keci samaṇā vā brāhmaṇā vā vigatapipāsā ajjhattaṁ vūpasantacittā vihāsuṁ vā viharanti vā viharissanti vā sabbe te kāmānaṁyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā kāmataṇhaṁ pahāya kāmapariḷāhaṁ paṭivinodetvā vigatapipāsā ajjhattaṁ vūpasantacittā vihāsuṁ vā viharanti vā viharissanti vā”ti.But whatever contemplatives or brahmans who have dwelt or will dwell or are dwelling free from thirst, their minds inwardly at peace, all have done so having realized—as it has come to be—the origination, the disappearance, the allure, the drawbacks, & the escape from sensuality, having abandoned sensual craving and removed sensual fever.”

Atha kho bhagavā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:Then at that moment the Blessed One exclaimed,

“Ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhaṁ;“Freedom from disease:   the foremost good fortune. unbinding: the foremost ease. Aṭṭhaṅgiko ca maggānaṁ, khemaṁ amatagāminan”ti.The eightfold: the foremost of paths going to the deathless, secure.”

Evaṁ vutte, māgaṇḍiyo paribbājako bhagavantaṁ etadavoca:When this was said, Māgaṇḍiya the wanderer said to the Blessed One, “acchariyaṁ, bho gotama, abbhutaṁ, bho gotama.“It’s amazing, Master Gotama. It’s astounding, Yāva subhāsitañcidaṁ bhotā gotamena:how this, too, is well-stated by Master Gotama: ‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti.‘Freedom from disease: the foremost good fortune. Unbinding: the foremost ease.’ Mayāpi kho etaṁ, bho gotama, sutaṁ pubbakānaṁ paribbājakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:We have also heard this said by earlier wanderers in the lineage of our teachers: ‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti;‘Freedom from disease: the foremost good fortune. Unbinding: the foremost ease.’ tayidaṁ, bho gotama, sametī”ti.This agrees with that.”

“Yaṁ pana te etaṁ, māgaṇḍiya, sutaṁ pubbakānaṁ paribbājakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:“But as for what you have heard said by earlier wanderers in the lineage of your teachers, Māgaṇḍiya— ‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti, katamaṁ taṁ ārogyaṁ, katamaṁ taṁ nibbānan”ti?‘Freedom from disease: the foremost good fortune. Unbinding: the foremost ease’—which freedom from disease is that, which unbinding?” Evaṁ vutte, māgaṇḍiyo paribbājako sakāneva sudaṁ gattāni pāṇinā anomajjati:When this was said, Māgaṇḍiya the wanderer rubbed his own limbs with his hand.

“idantaṁ, bho gotama, ārogyaṁ, idantaṁ nibbānaṁ.“This is that freedom from disease, Master Gotama,” he said. “This is that unbinding. Ahañhi, bho gotama, etarahi arogo sukhī, na maṁ kiñci ābādhatī”ti.For I am now free from disease, happy, and nothing afflicts me.”

“Seyyathāpi, māgaṇḍiya, jaccandho puriso;“Māgaṇḍiya, it’s just as if there were a man blind from birth so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye.
mañjiṭṭhakāni → mañjeṭṭhakāni (bj, mr); mañjeṭṭhikāni (sya-all, km, pts1ed)who couldn’t see black objects… white… blue… yellow… red… or pink objects; who couldn’t see even or uneven places, the stars, the sun, or the moon. So suṇeyya cakkhumato bhāsamānassa:He would hear a man with good eyesight saying, ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti.‘How wonderful, good sirs, is a white cloth—beautiful, spotless, & clean.’ So odātapariyesanaṁ careyya.He would go in search of something white. Tamenaṁ aññataro puriso telamalikatena sāhuḷicīrena vañceyya:
telamalikatena sāhuḷicīrena → telamasikatena sāhuḷacīvarena (bj, sya-all, km, pts1ed)Then another man would fool him with a grimy, oil-stained rag: ‘idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti.‘Here, my good man, is a white cloth—beautiful, spotless, & clean.’ So taṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya:The blind man would take it and put it on. Having put it on, gratified, he would exclaim words of gratification, ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti.‘How wonderful, good sirs, is a white cloth—beautiful, spotless, & clean.’

Taṁ kiṁ maññasi, māgaṇḍiya,Now, what do you think, Māgaṇḍiya? api nu so jaccandho puriso jānanto passanto amuṁ telamalikataṁ sāhuḷicīraṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya:When that man blind from birth took the grimy, oil-stained rag and put it on; and, having put it on, gratified, exclaimed words of gratification, ‘How wonderful, good sirs, is a white cloth—beautiful, spotless, & clean’: Did he do so knowing & seeing, ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti udāhu cakkhumato saddhāyā”ti?or out of faith in the man with good eyesight?”

“Ajānanto hi, bho gotama, apassanto so jaccandho puriso amuṁ telamalikataṁ sāhuḷicīraṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṁ nicchāreyya:“Of course, he did it not knowing & not seeing, Master Gotama, ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti, cakkhumato saddhāyā”ti.but out of faith in the man with good eyesight.”

“Evameva kho, māgaṇḍiya, aññatitthiyā paribbājakā andhā acakkhukā ajānantā ārogyaṁ, apassantā nibbānaṁ, atha ca panimaṁ gāthaṁ bhāsanti:“In the same way, Māgaṇḍiya, the wanderers of other sects are blind & eyeless. Without knowing freedom from disease, without seeing unbinding, they still speak this verse: ‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti.“Freedom from disease:   the foremost good fortune. Unbinding:            the foremost ease. Pubbakehesā, māgaṇḍiya, arahantehi sammāsambuddhehi gāthā bhāsitā:This verse was stated by earlier worthy ones, rightly self-awakened:

‘Ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhaṁ;“Freedom from disease:   the foremost good fortune. unbinding:            the foremost ease. Aṭṭhaṅgiko ca maggānaṁ, khemaṁ amatagāminan’ti.The eightfold:        the foremost of paths going to the deathless, secure.’

Sā etarahi anupubbena puthujjanagāthā.“But now it has gradually become a verse of run-of-the-mill people. Ayaṁ kho pana, māgaṇḍiya, kāyo rogabhūto gaṇḍabhūto sallabhūto aghabhūto ābādhabhūto, so tvaṁ imaṁ kāyaṁ rogabhūtaṁ gaṇḍabhūtaṁ sallabhūtaṁ aghabhūtaṁ ābādhabhūtaṁ:“This body, Māgaṇḍiya, is a disease, a cancer, an arrow, painful, an affliction. And yet you say, with reference to this body which is a disease, a cancer, an arrow, painful, an affliction: ‘idantaṁ, bho gotama, ārogyaṁ, idantaṁ nibbānan’ti vadesi.‘This is that freedom from disease, Master Gotama. This is that unbinding,’ Tañhi te, māgaṇḍiya, ariyaṁ cakkhuṁ natthi yena tvaṁ ariyena cakkhunā ārogyaṁ jāneyyāsi, nibbānaṁ passeyyāsī”ti.for you don’t have the noble vision with which you would know freedom from disease and see unbinding.”

“Evaṁ pasanno ahaṁ bhoto gotamassa.“I’m convinced, Master Gotama, Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ ārogyaṁ jāneyyaṁ, nibbānaṁ passeyyan”ti.that you can teach me the Dhamma in such a way that I would know freedom from disease, that I would see unbinding.”

“Seyyathāpi, māgaṇḍiya, jaccandho puriso;“Māgaṇḍiya, it’s just as if there were a man blind from birth so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye.who couldn’t see black objects… white… blue… yellow… red… or pink objects; who couldn’t see even or uneven places, the stars, the sun, or the moon. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.His friends, companions, & relatives would take him to a doctor. Tassa so bhisakko sallakatto bhesajjaṁ kareyya.The doctor would concoct medicine for him, So taṁ bhesajjaṁ āgamma na cakkhūni uppādeyya, na cakkhūni visodheyya.but in spite of the medicine his eyesight would not appear or grow clear. Taṁ kiṁ maññasi, māgaṇḍiya,What do you think, Māgaṇḍiya? nanu so vejjo yāvadeva kilamathassa vighātassa bhāgī assā”ti?Would that doctor have nothing but his share of weariness & trouble?”

“Evaṁ, bho gotama”.“Yes, Master Gotama.”

“Evameva kho, māgaṇḍiya, ahañce te dhammaṁ deseyyaṁ:“In the same way, Māgaṇḍiya, if I were to teach you the Dhamma— ‘idantaṁ ārogyaṁ, idantaṁ nibbānan’ti, so tvaṁ ārogyaṁ na jāneyyāsi, nibbānaṁ na passeyyāsi.‘This is that freedom from disease; this is that unbinding’—and you on your part did not know freedom from disease or see unbinding, So mamassa kilamatho, sā mamassa vihesā”ti.that would be wearisome for me; that would be troublesome for me.”

“Evaṁ pasanno ahaṁ bhoto gotamassa.“I’m convinced, Master Gotama, Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ ārogyaṁ jāneyyaṁ, nibbānaṁ passeyyan”ti.that you can teach me the Dhamma in such a way that I would know freedom from disease, that I would see unbinding.”

“Seyyathāpi, māgaṇḍiya, jaccandho puriso;“Māgaṇḍiya, it’s just as if there were a man blind from birth so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye.who couldn’t see black objects… white… blue… yellow… red… or pink objects; who couldn’t see even or uneven places, the stars, the sun, or the moon. So suṇeyya cakkhumato bhāsamānassa:Now, suppose that a certain man were to take a grimy, oil-stained rag and fool him, saying, ‘chekaṁ vata, bho, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti.‘Here, my good man, is a white cloth—beautiful, spotless, & clean.’

So odātapariyesanaṁ careyya.The blind man would take it Tamenaṁ aññataro puriso telamalikatena sāhuḷicīrena vañceyya:and put it on. ‘idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti. So taṁ paṭiggaṇheyya, paṭiggahetvā pārupeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.“Then his friends, companions, & relatives would take him to a doctor. Tassa so bhisakko sallakatto bhesajjaṁ kareyya—The doctor would concoct medicine for him: uddhaṁvirecanaṁ adhovirecanaṁ añjanaṁ paccañjanaṁ natthukammaṁ.purges from above & purges from below, ointments & counter-ointments and treatments through the nose. So taṁ bhesajjaṁ āgamma cakkhūni uppādeyya, cakkhūni visodheyya.And thanks to the medicine, his eyesight would appear & grow clear. Tassa saha cakkhuppādā yo amusmiṁ telamalikate sāhuḷicīre chandarāgo so pahīyetha.Then together with the arising of his eyesight, he would abandon whatever passion & delight he felt for that grimy, oil-stained rag. Tañca naṁ purisaṁ amittatopi daheyya, paccatthikatopi daheyya, api ca jīvitā voropetabbaṁ maññeyya:And he would regard that man as an enemy & no friend at all, and think that he deserved to be killed. ‘dīgharattaṁ vata, bho, ahaṁ iminā purisena telamalikatena sāhuḷicīrena nikato vañcito paluddho—‘My gosh, how long have I been fooled, cheated, & deceived by that man & his grimy, oil-stained rag!— idaṁ te, ambho purisa, odātaṁ vatthaṁ abhirūpaṁ nimmalaṁ sucī’ti.“Here, my good man, is a white cloth—beautiful, spotless, & clean.”’

Evameva kho, māgaṇḍiya, ahañce te dhammaṁ deseyyaṁ:“In the same way, Māgaṇḍiya, if I were to teach you the Dhamma— ‘idantaṁ ārogyaṁ, idantaṁ nibbānan’ti.‘This is that freedom from disease; this is that unbinding’— So tvaṁ ārogyaṁ jāneyyāsi, nibbānaṁ passeyyāsi.and you on your part were to know that freedom from disease and see that unbinding, Tassa te saha cakkhuppādā yo pañcasupādānakkhandhesu chandarāgo so pahīyetha;then together with the arising of your eyesight you would abandon whatever passion & delight you felt with regard for the five clinging-aggregates. api ca te evamassa:And it would occur to you, ‘dīgharattaṁ vata bho ahaṁ iminā cittena nikato vañcito paluddho.‘My gosh, how long have I been fooled, cheated, & deceived by this mind! Ahañhi rūpaṁyeva upādiyamāno upādiyiṁ, vedanaṁyeva upādiyamāno upādiyiṁ, saññaṁyeva upādiyamāno upādiyiṁ, saṅkhāreyeva upādiyamāno upādiyiṁ, viññāṇaṁyeva upādiyamāno upādiyiṁ.For in clinging, it was just form that I was clinging to… it was just feeling… just perception… just fabrications… just consciousness that I was clinging to. Tassa me upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti;From my clinging as a requisite condition comes becoming. From becoming as a requisite condition, birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. evametassa kevalassa dukkhakkhandhassa samudayo hotī’”ti.Such is the origination of this entire mass of suffering & stress.’”

“Evaṁ pasanno ahaṁ bhoto gotamassa.“I’m convinced, Master Gotama, Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ imamhā āsanā anandho vuṭṭhaheyyan”ti.that you can teach me the Dhamma in such a way that I might rise up from this seat cured of my blindness.”

“Tena hi tvaṁ, māgaṇḍiya, sappurise bhajeyyāsi.“In that case, Māgaṇḍiya, associate with people of integrity. Yato kho tvaṁ, māgaṇḍiya, sappurise bhajissasi tato tvaṁ, māgaṇḍiya, saddhammaṁ sossasi;When you associate with people of integrity, you will hear the true Dhamma. yato kho tvaṁ, māgaṇḍiya, saddhammaṁ sossasi tato tvaṁ, māgaṇḍiya, dhammānudhammaṁ paṭipajjissasi;When you hear the true Dhamma, you will practice the Dhamma in accordance with the Dhamma. yato kho tvaṁ, māgaṇḍiya, dhammānudhammaṁ paṭipajjissasi tato tvaṁ, māgaṇḍiya, sāmaṁyeva ñassasi, sāmaṁ dakkhissasi—When you practice the Dhamma in accordance with the Dhamma, you will know & see for yourself: ime rogā gaṇḍā sallā;‘These things are diseases, cancers, arrows. idha rogā gaṇḍā sallā aparisesā nirujjhanti.And here is where diseases, cancers, & arrows cease without trace. Tassa me upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti;From the cessation of my clinging comes the cessation of becoming. From the cessation of becoming, the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.Such is the cessation of this entire mass of suffering & stress.”

Evaṁ vutte, māgaṇḍiyo paribbājako bhagavantaṁ etadavoca:When this was said, Māgaṇḍiya the wanderer said, “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.“Magnificent, Master Gotama! Magnificent! Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.I go to Master Gotama for refuge, to the Dhamma, and to the Saṅgha of monks. Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.Let me obtain the going forth in Master Gotama’s presence! Let me obtain the acceptance!”

“Yo kho, māgaṇḍiya, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati; catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya.“Anyone, Māgaṇḍiya, who has previously belonged to another sect and who desires the going forth & acceptance in this Dhamma & Vinaya, must first undergo probation for four months. If, at the end of four months, the monks feel so moved, they give him the going forth & accept him into the monk’s state. Api ca mettha puggalavemattatā viditā”ti.But I know distinctions among individuals in this matter.”

“Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhantā pabbajjaṁ, ākaṅkhantā upasampadaṁ cattāro māse parivasanti, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; ahaṁ cattāri vassāni parivasissāmi, catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā”ti.“Master Gotama, if anyone who has previously belonged to another sect and desires the going forth & acceptance in this Dhamma & Vinaya must first undergo probation for four months; and if, at the end of four months, the monks feeling so moved, give him the going forth & accept him into the monk’s state; then I am willing to undergo probation for four years. If, at the end of four years, the monks feel so moved, let them give me the going forth & accept me into the monk’s state.”

Alattha kho māgaṇḍiyo paribbājako bhagavato santike pabbajjaṁ, alattha upasampadaṁ.Then Māgaṇḍiya the wanderer received the going forth & the acceptance in the Blessed One’s presence. Acirūpasampanno kho panāyasmā māgaṇḍiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.And not long after his acceptance—dwelling alone, secluded, heedful, ardent, & resolute—he in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” Aññataro kho panāyasmā māgaṇḍiyo arahataṁ ahosīti.And thus Ven. Māgaṇḍiya became another one of the arahants.

Māgaṇḍiyasuttaṁ niṭṭhitaṁ pañcamaṁ.